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Thursday, 18 December 2014

A Saint Day for A Royal Chapel-St. Manirus

I was looking for information of an Apostle to Scotland and found this on a Norwegian site.

I was thrilled, for I like this hardly known saint of this day, or tomorrow, depending on the calendar one has, St. Manirus of Scotland.

Excuse google translate, unless one of my Norwegian readers would like to have a go...
The Holy Manirus (Manira, Monir, mini, Nini) was born sometime on 700 in Scotland. He was one of the apostles of northern Scotland and is said to have been one of the holy Drostan s successors Deer, and he should have had a foundation in the district structured as Aberdour. But his main activity sphere was in upper Deeside, in the district Crathie, where he established his church. His work looks mainly to have been among the converts inhabitants in the Highlands , the mountainous area north of Glasgow and Stirling in Scotland, often associated with Gaelic culture.
Manirus was a strong opponent of the idolatrous or superstitious practices among the barbaric people he preached to, used to introduce into their cultivation of God. It is said that he restrained the many dialects as spoken in the district where he lived, to be able to preach the faith to all.
Manirus' foundation is Rhynabaich, a knoll north of North Deeside Road in the district Crathie. A single standing stone is all that is left of Manirus' settlement, but the local place names that are eaglais , "church creek" Creag eaglais , "church hill" pollmanire , "Manirus' sculptures" - a deep salmon sculpture of the River Dee almost opposite Balmoral Castle - reminiscent of the activities of this almost forgotten saint. The old church site in Crathie, south of the present Crathie Kirk, is under his invocation.
Manirus should have been subjected to persecution, but he did not receive the crown of martyrdom. He therefore occurs in the calendars as a confessor, not a martyr. He died in 824, and it is believed that he was buried in his church in Crathie. His memorial is December 19, but December 18 is also mentioned. He was especially venerated in Crathie and Balvenie. He was the last of the Celtic apostles who brought the gospel to Deeside, some writers let him share this honor with the sacred Devenick , although their foundations were far apart. Most, however, believe Devenick lived several centuries earlier, in the 500's.
Now, one really interesting thing about this saint is that his church is where the royal family of Great Britain worship when they are at Balmoral.
Here is a snippet from Wiki on this:
Crathie has been a place of Christian worship since the 9th century when a church was founded on the banks of the River Dee by Saint Manire (Bishop of Aberdeenshire and Banffand a follower of Saint Columba, the pioneer of Christianity in Scotland). It is traditionally held that Manire baptised Pictish converts in a pool of the Dee east of the modern village of Crathie. A single standing stone at Rinabaich is all that remains of Manire's church (where Manire himself is reputedly buried).
Subsequent places of worship were situated further west, near the location of present day Crathie village. The ruins of a 13th-century church, dedicated to Saint Manire, stand on the riverbank south of the current structure.
A later church was built at the current site in 1804. Queen Victoria worshipped there from 1848, and every British monarch since has worshipped at Crathie Kirk. Victoria laid the foundation stone for a new, much larger, church in 1893. Queen Victoria's decision to worship at the Crathie Kirk initially caused a scandal, particularly when it was discovered that she had received communion there, because she was head of the Church of England. Victoria asserted that as Queen of Scotland, she was also entitled to worship in a Scottish church, and further, Crathie is the closest church to Balmoral Castle.

Blog Readers

I have a very, very important request for prayer, please pray very hard for me and for my son.

That is all I can say. Do not worry, just pray.

When I can, I shall share more.

This is something exciting, but unsure...

Just read this....and pray like you never have before for Supertradmum

St. Iranaeus Against Heresies (Book IV, Chapter 20)

6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy,We shall see in that day that God will talk to man, and he shall live. Deuteronomy 5:24 For certain of these menused to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, andman's salvation being accomplished. As He also declares through Hosea the prophet: I, He says, have multiplied visions, and have used similitudes by the ministry (in manibus) of the prophets. Hosea 12:10 But theapostle expounded this very passage, when he said, Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which works all in all. But the manifestation of the Spirit is given to every man to profit withal.1 Corinthians 12:4-7 But as He who works all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: No man has seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him]. John 1:18
7. Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, falling away from God altogether, should cease to exist. For the glory of God is a living man; and the life of man consists in beholding God. For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God.
8. Inasmuch, then, as the Spirit of God pointed out by the prophets things to come, forming and adapting us beforehand for the purpose of our being made subject to God, but it was still a future thing that man, through thegood pleasure of the Holy Spirit, should see [God], it necessarily behooved those through whose instrumentality future things were announced, to see God, whom they intimated as to be seen by men; in order that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced, but that He should also be seen by all His members who are sanctified and instructed in the things of God, that man might be disciplinedbeforehand and previously exercised for a reception into that glory which shall afterwards be revealed in those who love God. For the prophets used not to prophesy in word alone, but in visions also, and in their mode of life, and in the actions which they performed, according to the suggestions of the Spirit. After this invisible manner, therefore, did they see God, as also Esaias says, I have seen with my eyes the King, the Lord of hosts, Isaiah 6:5pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death. Moreover, [with regard to] the other arrangements concerning the summing up that He should make, some of these they beheld through visions, others they proclaimed by word, while others they indicated typically by means of [outward] action, seeing visibly those things which were to be seen; heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire Deuteronomy 4:24 (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.Exodus 34:6-7
9. And the Word spoke to Moses, appearing before him, just as any one might speak to his friend. Numbers 12:8But Moses desired to see Him openly who was speaking with him, and was thus addressed: Stand in the deep place of the rock, and with My hand I will cover you. But when My splendour shall pass by, then you shall see My back parts, but My face you shall not see: for no man sees My face, and shall live. Exodus 33:20-22 Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates,Matthew 17:3, etc. He thus making good in the end the ancient promise.
10. The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: You shall go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice (vox auræ tenuis). 1 Kings 19:11-12 For by such means was the prophet— very indignant, because of the transgression of the people and the slaughter of the prophets— both taught to act in a more gentle manner; and the Lord's advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. Isaiah 42:3 The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind. This, too, was made still clearer by Ezekiel, that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision Ezekiel 1:1 of God, and the cherubim, and their wheels, and when he had recounted the mystery of the whole of that progression, and had beheld the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the things which were upon his loins as the figure of amber, and what was below like the sight of fire, and when he set forth all the rest of the vision of the thrones, lest any one might happen to think that in those [visions] he had actually seen God, he added: This was the appearance of the likeness of the glory of God. Ezekiel 2:1
11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, saw God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, No man has seen God at any time. John 1:18 But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: The only-begotten God, which is in the bosom of the Father, He has declared [Him]; and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misaël, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: And the appearance of the fourth, it is said, was like to the Son of God. Daniel 3:26 At another time [He is represented as] a stone cut out of the mountain without hands, Daniel 7:13-14 and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. His dominion, it is said, is an everlasting dominion, and His kingdom shall not perish. Daniel 7:4 John also, the Lord's disciple, when beholding thesacerdotal and glorious advent of His kingdom, says in the Apocalypse: I turned to see the voice that spoke with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength. Revelation 1:12 For in these words He sets forth something of the glory [which He has received] from His Father, as [where He makes mention of] the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, I fell at his feet as dead; Revelation 1:17 that what was written might come to pass: No man sees God, and shall live Exodus 33:20), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: I am the first and the last, and He who lives, and was dead, and behold I am alive for evermore, and have the keys of death and of hell. And after these things, seeing the same Lord in a second vision, he says: For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth. Revelation 5:6 And again, he says, speaking of this very same Lamb: And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness does He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knows but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goes a sharp sword, that with it He may smite the nations; and He shall rule (pascet) them with a rod of iron: and He treads the wine-press of the fierceness of thewrath of God Almighty. And He has upon His vesture and upon His thigh a name written, King of Kings and Lordof Lords. Revelation 19:11-17 Thus does the Word of God always preserve the outlines, as it were, of things to come, and points out to men the various forms (species), as it were, of the dispensations of the Father, teaching us the things pertaining to God.

more be continued....

Help from Rome on Discernment....




Origin and character of these norms

During the annual Plenary Session in November 1974, the Fathers of this Sacred Congregation examined the problems relative to presumed apparitions and to the revelations often connected with them and reached the following conclusions:
1. Today, more than in the past, news of these apparitions is diffused rapidly among the faithful thanks to the means of information (mass media). Moreover, the ease of going from one place to another fosters frequent pilgrimages, so that Ecclesiastical Authority should discern quickly about the merits of such matters.
2. On the other hand, modern mentality and the requirements of critical scientific investigation render it more difficult, if not almost impossible, to achieve with the required speed the judgments that in the past concluded the investigation of such matters (constat de supernaturalitate, non constat de supernaturalitate) and that offered to the Ordinaries the possibility of authorizing or prohibiting public cult or other forms of devotion among the faithful.
For these reasons, in order that the devotion stirred among the faithful as a result of facts of this sort might manifest itself in full communion with the Church, and bear fruits by which the Church herself might later discern the true nature of the facts, the Fathers judged that in this matter the following procedure should be promoted.
When Ecclesiastical Authority is informed of a presumed apparition or revelation, it will be its responsibility:
a) first, to judge the fact according to positive and negative criteria (cf. infra, no. I);
b) then, if this examination results in a favorable conclusion, to permit some public manifestation of cult or of devotion, overseeing this with great prudence (equivalent to the formula, “for now, nothing stands in the way”) (pro nunc nihil obstare).
c) finally, in light of time passed and of experience, with special regard to the fecundity of spiritual fruit generated from this new devotion, to express a judgment regarding the authenticity and supernatural character if the case so merits.


A) Positive Criteria:
a) Moral certitude, or at least great probability of the existence of the fact, acquired by means of a serious investigation;
b) Particular circumstances relative to the existence and to the nature of the fact, that is to say:
1. Personal qualities of the subject or of the subjects (in particular, psychological equilibrium, honesty and rectitude of moral life, sincerity and habitual docility towards Ecclesiastical Authority, the capacity to return to a normal regimen of a life of faith, etc.);
2. As regards revelation: true theological and spiritual doctrine and immune from error;
3. Healthy devotion and abundant and constant spiritual fruit (for example, spirit of prayer, conversion, testimonies of charity, etc.).
B) Negative Criteria:
a) Manifest error concerning the fact.
b) Doctrinal errors attributed to God himself, or to the Blessed Virgin Mary, or to some saint in their manifestations, taking into account however the possibility that the subject might have added, even unconsciously, purely human elements or some error of the natural order to an authentic supernatural revelation (cf. Saint Ignatius, Exercises, no. 336).
c) Evidence of a search for profit or gain strictly connected to the fact.
d) Gravely immoral acts committed by the subject or his or her followers when the fact occurred or in connection with it.
e) Psychological disorder or psychopathic tendencies in the subject, that with certainty influenced on the presumed supernatural fact, or psychosis, collective hysteria or other things of this kind.
It is to be noted that these criteria, be they positive or negative, are not peremptory but rather indicative, and they should be applied cumulatively or with some mutual convergence.


1. If, on the occasion of a presumed supernatural fact, there arises in a spontaneous way among the faithful a certain cult or some devotion, the competent Ecclesiastical Authority has the serious duty of looking into it without delay and of diligently watching over it.
2. If the faithful request it legitimately (that is, in communion with the Pastors, and not prompted by a sectarian spirit), the competent Ecclesiastical Authority can intervene to permit or promote some form of cult or devotion, if, after the application of the above criteria, nothing stands in the way. They must be careful that the faithful not interpret this practice as approval of the supernatural nature of the fact on the part of the Church (cf. Preliminary note c).
3. By reason of its doctrinal and pastoral task, the competent Authority can intervene motu proprio and indeed must do so in grave circumstances, for example in order to correct or prevent abuses in the exercise of cult and devotion, to condemn erroneous doctrine, to avoid the dangers of a false or unseemly mysticism, etc.
4. In doubtful cases that clearly do not put the good of the Church at risk, the competent Ecclesiastical Authority is to refrain from any judgment and from any direct action (because it can also happen that, after a certain period of time, the presumed supernatural fact falls into oblivion); it must not however cease from being vigilant by intervening if necessary, with promptness and prudence.


1. Above all, the duty of vigilance and intervention falls to the Ordinary of the place.
2. The regional or national Conference of Bishops can intervene:
a) If the Ordinary of the place, having done his part, turns to it to judge the matter with greater certainty;
b) If the matter pertains to the national or regional level; always, however, with the prior consent of the Ordinary of the place.
3. The Apostolic See can intervene if asked either by the Ordinary himself, by a qualified group of the faithful, or even directly by reason of the universal jurisdiction of the Supreme Pontiff (cf. infra, no. IV).


1. a) The intervention of the Sacred Congregation can be requested either by the Ordinary, after he has done his part, or by a qualified group of the faithful. In this second case, care must be taken that recourse to the Sacred Congregation not be motivated by suspect reasons (for example, in order to compel the Ordinary to modify his own legitimate decisions, to support some sectarian group, etc.).
b) It is up to the Sacred Congregation to intervene motu proprio in graver cases, especially if the matter affects the larger part of the Church, always after having consulted the Ordinary and even, if the situation requires, the Conference of Bishops.
2. It is up to the Sacred Congregation to judge and approve the Ordinary’s way of proceeding or, in so far as it be possible and fitting, to initiate a new examination of the matter, distinct from that undertaken by the Ordinary and carried out either by the Sacred Congregation itself or by a special Commission.
The Present Norms, deliberated in the Plenary Session of this Sacred Congregation, were approved by the Supreme Pontiff, Paul VI on 24 February 1978.
In Rome, from the palace of the Sacred Congregation for the Doctrine of the Faith, 25 February 1978.

Francis Cardinal Šeper

Jérôme Hamer, O.P.

"Diabolical Influence" Part Three

I have set forth the definitions of discernment by Garrigou-Lagrange earlier this week and followed up those posts with these on false apparitions. The reason for the connection is this: discernment, a gift given to all Catholics in confirmation as part of the gifts of counsel and knowledge. Counsel perfects the virtue of prudence.

Now, the charismatics and other groups have ruined definitions concerning "gifts" teaching people that not all gifts belong to all Catholics. This is an error. The gifts of the Holy Spirit are given to all Catholics. But, how these gifts are used determines a person's ministry. To deny that all receive the list of gifts below in confirmation would be bordering on heresy. That one needs to cooperate with the development of these gifts in grace is an essential truth. Some extraordinary gifts, as listed by Paul for the up building of the Church, are not given to all in the same way. But, Paul claimed he had all the gifts, and I think his comment was to make us all realize that this is a possibility, even for the extraordinary gifts. These two types of gifts are not to be confused, and some people want to make others think discernment is a special gift, when it is part of the gift of knowledge, which we all get in confirmation, and need.

When St. Paul writes that some people are prophets and some teachers, he is explaining that the roles in the Church use gifts in different ways. As written on this blog in the past on gifts and virtues, the gifts perfect the virtues received in baptism.

Baptism and confirmation are necessary for the life of the Catholic. The list is given below.

What diabolical influence does is twist the virtues and the gifts, taking away the clarity of discernment, knowledge, counsel and wisdom.

For example, in a false apparition or false messages, knowledge of the Church regarding salvation may be and is frequently twisted into heretical statements. One of the most obvious twisting of truths has to do with a famous seer telling people, as if God said this, that it is permissible for Catholics and Orthodoxs to attend regularly each other's liturgies. As this statement is against both the solemn teaching of the Catholic and the Orthodox Churches, one sees immediately a discrepancy in truth.

Those who chose to follow the false teaching of this seer fall into error because of the demonic influences, a serious problem as souls are then led astray into heresy. The gift of knowledge is twisted and the virtue of prudence set aside by those who, instead of following the teachings of the Church, follow the seer.

As I have noted many times here, I found in the early days of the website The Warning many doctrinal errors. I have done what every Catholic adult has done and learned my Faith, which is not exhaustive, as one can study this rich deposit all one's life and not know all, but we must know the basics. That is our responsibility as adults.

Once people are led to leave one truth of Catholic teaching, they open themselves up to following other false teachings. The list of the above errors is on this blog.

We are responsible not to leave the teaching authority of the Church, preferring individuals who claim direct knowledge from God. The first test of authenticity is whether the messages conform to Catholic teaching and in no way contradict this.

The demons involved in the masterly deceit make some believe "truths" which are lies, contrary to God's Revelation to us already.

This demonic influence involves sin if the persons have been instructed as to the deviations from doctrine and still follow the seers, over the long heritage of teaching in the Church.

When one decides on private revelation over Church teaching, one is in serious sin, if one has had that knowledge shown to them by someone, including the CDF. If people ignore local bishops and the CDF, their souls are in danger of losing first wisdom, then counsel, then knowledge and then the Faith entirely.

Another example is a seer from many years ago who had visions of God the Father as a person, in human form. If one knows one's faith, one knows that the Father is a Spirit, that Christ in Incarnate, and that the Holy Spirit is likewise a Spirit. In the lives of the saints and in the visions of approved mystics, the Father comes to the person through Christ, and in Spirit. But, the setting aside of Catholic teaching reveals an ignorance, or worse, the purposeful acceptance of falsehood.

Satan and the demons of the air are smarter than we are. They have the ability to make something seem true which is false. But, we have the virtues, gifts and graces to withstand such deceit. One can see that if one allows diabolical influences into one's life, the danger of damnation becomes a real possibility. This is why knowing the Faith and obeying the Church regarding visionaries is essential.

Our souls are safe resting in the virtue of obedience. St. Teresa herself wrote that anything which was revealed and against the Creed would not be from God. So too, by extension, anything shared which is against Catholic doctrine would be from satan and not God.

Also, if you readers go back into my posts on St. John of the Cross, you will remember that he said clearly that a sign of holiness is the acceptance of suffering and the moving away from seeking consolation. A sign of those who are on the way to perfection is this acceptance of suffering and ignoring of spiritual consolations, seeing these as distractions. Follow the tags.

The popes and bishops determine true apparitions and messages, not individuals. And until Rome approves, one should avoid. This is more than common sense, it is imperative in order to protect one's soul from deceit.

St. John XXIII made a statement which is hardly considered on this subject on February 18th, 1959:

"We urge you to listen to the salutary warnings of the Mother of God
with simplicity of heart and uprightness of spirit. The Roman Pontiffs are constituted the guardians and interpreters of divine Revelation, as contained in Holy Scripture and Tradition; but they also have the duty to recommend to the attention of the faithful - when, following mature examination, they judge it opportune for the general good - those supernatural lights which it pleases God to dispense freely to certain privileged souls, not in order to propose new doctrines, but in order to guide our conduct." (cf. Saint Thomas Aquinas, II. 11 , q. 174, art. 6 ad 3m)

All Catholics have the gifts given and here, again, is the list from the CCC:
  1. 1831 The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.
To be continued....

Is The CCC Infallible?

Someone asked me a question which led to another question and so on. The nature of the Catechism of the Catholic Church is this.

In matters of the re-statement of doctrine and dogma, already clarified by councils, encyclicals and the Doctors of the Church in the past, the CCC is infallible as a secondary source quoting infallible sources.

In matters of commentary on lesser topics, not involving doctrine or dogma, the CCC is one more resource text, like the Roman Catechism, or the Catechism of the Council of Trent, and the Baltimore Catechism, in that these books are compendiums of Catholic teaching. Some things, such as changes in Church practice, like the listing of certain Canons which may have been changed over the years in revisions, would be reflected in the newer catechism. The CCC is a secondary resource using primary material in giving the universal Church a compendium of the teachings of the Church.

When I say it is a secondary resource, I mean that the truths expressed in the CCC regarding doctrine and dogma are all found elsewhere, such as in the Scriptures, encyclicals and council documents.

However, the CCC is part of the ordinary teaching of the Catholic Church and part of the expression of the collegiality of the bishops, as explained by Joseph Ratzinger. It is also a resource book for the entire Church, and for all the bishops of the Church. No one can ignore it.

Here is the statement of St. John Paul II on the CCC. "The Catechism of the Catholic Church, which I approved June 25th last and the publication of which I today order by virtue of my Apostolic Authority, is Sacred Scripture, the Apostolic Tradition, and the Church's Magisterium. I declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion." Fidei Depositum